A Contemporary Christian Reference Site for Post-Modern, Post-Evangelic Doctrine and Discussion

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – anon

Certainly God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

Ehyeh Asher Ehyeh means "I will be that who I have yet to become." - God (Ex 3.14)

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

Saturday, January 30, 2016

The Sunni Marrakesh Declaration: (The Ehtical) Treatment of Religious Minorities in Muslim Lands

If you haven’t heard yet, a statement has been issued by a group of hundreds of Muslim scholars, called the Marrakesh Declaration, on the subject of religious minorities in predominantly Muslim countries. After an extensive preamble explaining the context and background, the group does the following:

Call upon Muslim scholars and intellectuals around the world to develop a jurisprudence of the concept of “citizenship” which is inclusive of diverse groups. Such jurisprudence shall be rooted in Islamic tradition and principles and mindful of global changes.

Urge Muslim educational institutions and authorities to conduct a courageous review of educational curricula that addesses honestly and effectively any material that instigates aggression and extremism, leads to war and chaos, and results in the destruction of our shared societies;

Call upon politicians and decision makers to take the political and legal steps necessary to establish a constitutional contractual relationship among its citizens, and to support all formulations and initiatives that aim to fortify relations and understanding among the various religious groups in the Muslim World;

Call upon the educated, artistic, and creative members of our societies, as well as organizations of civil society, to establish a broad movement for the just treatment of religious minorites in Muslim countries and to raise awareness as to their rights, and to work together to ensure the success of these efforts.

Call upon the various religious groups bound by the same national fabric to address their mutual state of selective amnesia that blocks memories of centuries of joint and shared living on the same land; we call upon them to rebuild the past by reviving this tradition of conviviality, and restoring our shared trust that has been eroded by extremists using acts of terror and aggression;

Call upon representatives of the various religions, sects and denominations to confront all forms of religious bigotry, villification, and denegration of what people hold sacred, as well as all speech that promote hatred and bigotry; AND FINALLY,

AFFIRM that it is unconscionable to employ religion for the purpose of aggressing upon the rights of religious minorities in Muslim countries.

It is quite wonderful. In Sunni Islam, there is no hierarchical leadership structure, and so a statement like this is not binding in any strict sense. But precisely for that reason, a statement that both demonstrates and seeks to build wide consensus, while directly challenging issues that need to be addressed, is the most important and impactful kind of undertaking possible in that tradition.

In recent years, several predominantly Muslim countries have witnessed brutal atrocities inflicted upon longstanding religious minorities. These minorities have been victims of murder, enslavement, forced exile, intimidation, starvation, and other affronts to their basic human dignity. Such heinous actions have absolutely no relation whatsoever to the noble religion of Islam, regardless of the claims of the perpetrators who have used Islam’s name to justify their actions: any such aggression is a slander against God and His Messenger of Mercy s as well as a betrayal of the faith of over one billion Muslims.

At the same time, in these lands where the government’s central authority is weak, fading, or failing, the Muslim majority, in reality, is often no better off than the religious minorities. In countries where the Muslims are a majority and the authorities are aggressive, such conditions obligate the Muslim majority to protect the minorities, their religions, their places of worship, and other rights. This situation also demands that Muslim jurists, philosophers, and intellectuals engage in a serious study of the reasons for such egregious departure from normative Islam using a sound and methodical scholarship. This scholarly activity must deconstruct extremist discourse avoiding the typical responses which to date are invariably superficial, generalized, and vague condemnations on the one hand, or limited to the sphere of debates over the particularized legal proofs on the other.

Past Muslim societies were stunning examples of diversity with sundry sects, creeds, opinions, and worldviews. They all coexisted within an environment of tolerance, brotherhood, and mutual understanding of the other. History has recorded these details, and objective historians from various backgrounds have affirmed this.

It goes without saying that the Islamic tradition is based on revealed scripture, guided by the actions of the Rightly-Guided Caliphs and inspired by the noble aims of the Sacred Law. The religion’s scholars produced a vast, unprecedented cultural and legislative body of work concerning religious minorities, which have been, and which continue to be, part of the fabric of Muslim societies since Islam’s advent. Past Muslim societies were stunning examples of diversity with sundry sects, creeds, opinions, and worldviews. They all coexisted within an environment of tolerance, brotherhood, and mutual understanding of the other. History has recorded these details, and objective historians from various backgrounds have affirmed this.

In recent times, the world has experienced dramatic changes. Among the most striking of these changes involved the inhabitants of post-colonial Muslim nations adopting a new paradigm toward their minority religious communities: the contract of citizenship in which all people are equal, both in their rights and responsibilities, and with respect to their private religious affiliations, with no legal religious bias on the part of the government. Global accords, international law, and commercials systems of goods and services became a part of the local systems. These changes were instituted into the new constitutions that would become the founding documents of these nations. All of these changes are aspects of the phenomenon that is now referred to as “globalization.” It has lead to the dissipation of many of the cultural and political barriers and boundaries between societies and an increase in the phenomenon of the intermixing of ethnicities, cultures, and religions. In addition, a rise in international migration in search of economic opportunities or refuge from the fires of ethnic cleansing, religious oppression, and political exile has occurred.

Background

These radical changes beg the question: In light of these recent developments, what paradigm concerning religious minorities can the Muslim scholars, intellectuals, and philosophers advance in today’s world as an ideal goal to work toward? This paper presents the following points for consideration and scholarly discussion on this topic:

Examination and study of the primary sources of Islamic Law, employing a methodology that is holistic—inclusive of all that it contains, bearing in mind the context of their revelation, the stipulative injunctions khitab al-wad, weighing the benefits and harms, and using the example of the Rightly-Guided Caliphs—which provides two primary modalities of relations between Muslims and communities of other faiths: one in the context of peace and another in the context of conflict, whether actual or anticipated.

In distinguishing between the realm of legal rulings regulated by stipulative injunctions khitab al-wad, the role of context, and weighing the benefits and harms, and the realm of Islamic values and the higher objectives of Islamic Law, we find that those rulings which promote peace have both primacy and supremacy over other considerations, given that such rulings embody the core values and objectives that Islam asserts and confirm the primary mission of the Prophets: to perfect and exemplify the elevated ethics of revealed religion— values, such as the brotherhood of humanity that joins all of Prophet Adam’s offspring, the importance of mutual understanding between various peoples, the command to aid and comfort all people with virtue and piety irrespective of their religion or perspectives, the prohibition of impeding justice for those who have been wronged, and other such principles which cannot be justifiably violated by appealing to rulings with circumstantial and contingent particularities or understandings based on events that took place in a different historical context, time, and place, and involved different people, a time that had as its most identifiable trait the predominance of the culture of war.

Medina was a multi-ethnic and multi-religious society that was not founded as the result of conquest or peaceful surrender. There, the Prophet s composed a document governing the relations between the Muslims and other religious communities that would come to be known as “the Charter of Medina.” This document was, for all intents and purposes, a just constitution that established a type of contractual citizenship. It affirmed that those who were under its authority were one, cohesive, unified polity with all of its citizens enjoying equal rights and having the same duties. This document affirmed the unity of the society in terms of religious pluralism and freedom of religion, but, despite its obvious importance, it has not garnered much study. The main reason for this is that it relates to the founding of the community and deals with a society that was, by its very nature, multi-religious—that is, one in which each segment of society freely chose its religious affiliation.

Contemporary circumstances, including the tragic circumstances of religious minorities in some predominantly Muslim lands, highlight the need for the Charter of Medina to provide the basis for an authentic model of citizenship. This model would provide religious minorities with a new, historic, contractual status that has a basis in Islamic history. It would respect their private lives, protect their right to practice their religion, and include all citizens in the management of the society’s affairs in a manner consistent with the duties and rights as outlined in the constitution. This constitution would guarantee equality, the right to pursue happiness, the primacy of the rule of law, and provide the means to resolve political differences fairly and justly.

Conference Scope and Objectives

In order to examine more deeply what entails the rights of religious minorities in Muslim lands, both in theory and practice, His Highness, King Muhammad VI of Morocco, will host a conference in Marrakesh in the Kingdom of Morocco. The Ministry of Endowments and Islamic Affairs of the Kingdom of Morocco and the Forum for Promoting Peace in Muslim Societies, based in the U.A.E., will jointly organize the conference, scheduled to be held from 25th – 27th January, 2016 (15th – 17th Rabi al-Thani, 1437). A large number of ministers, muftis, religious scholars, and academics from various backgrounds and schools of thought will, God willing, participate in this conference. Representatives from various religions, including those pertinent to the discussion, from the Muslim world and beyond, as well as representatives from various international Islamic associations and organizations will be in attendance.

The conference’s discussions and research will focus on the following areas:

utilizing its general principles, objectives, and adjudicative methodology;

exploring the historical dimensions and contexts related to the issue;

and examining the impact of domestic and international rights.

This conference, with God’s help and providence, aims to begin the historic revival of the objectives and aims of the Charter of Medina, taking into account global and international treaties and utilizing enlightening, innovative case studies that are good examples of working towards pluralism. The conference also aims to contribute to the broader legal discourse surrounding contractual citizenship and the protection of minorities, to awaken the dynamism of Muslim societies and encourage the creation a broad-based movement of protecting religious minorities in Muslim lands, and to...[comments ended abruptly here at the linked in website]

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Destroyer of Worlds

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